Cappadocia: Sunrise, Fairies and the Gods Of The Underworld

Anatolia, the Asian part of Turkey, owes its name to the Old Greek word for Sunrise: the country where the sun rises, at least from a Hellenistic view point. Yet, its central region, a white limestone landscape named Cappadocia, has more of a lunar feeling: wind and rain have sculptured the powdery volcanic soil into bizarre rock formations, so called fairy chimneys. The Cappadocians themselves have through-out their history displayed a certain affinity to the Underworld.

The ancient people of the Hittites, who reigned in Cappadocia from the 17th to the 12th century BC, carved their dwellings into theses fairy chimneys and hillsides. They also dug deep into the soft earth and built a network of underground tunnels for their trickery warfare, and caves multiple stories deep for the storage of perishable produce. The underground offered favorably cool thirteen degrees Celsius through the hot summers and the freezing winters.

The Hittites venerated twelve Gods of the Underworld, gods they depicted with curly hair and conical hats. Much later, under the Persian Empire, these conical hats reappeared on the heads of Sufis, the mystics of Islam, although they were meant to symbolize the Islamic tombstones then.

conical stones

In medieval times, and after the Hittites had long vanished, Cappadocia served as a refuge for the early Christians. Byzantine Christian monks took over the old underground dwellings, and refurbished them into colorful orthodox churches. The remains of these beautiful frescos are still vibrant today – owing to the conserving climate of the caves – even though the depicted saints’ faces have been erased, hundreds of years ago, by hostile attackers.

While the Byzantine Christians lived in the caves, they mirrored their cave-cities in the underworld by building underground cities, up to 60 meters deep, fully equipped with apartments, kitchens, baths, storage rooms and even prisons. When under threat, the Byzantines retreated into the Underworld and thanks to their sophisticated ventilation and intricate system of hallways, remained there for months on end – undetected by their attackers. The Byzantines disappeared from the Earth’s surface – and resurrected.

hot balloons rise with the sun

Tourism discovered Cappadocia only recently. Despite its underground history, most visitors like to see Cappadocia from far above. Hot balloons rise every sunrise – and shower the poor Anatolian region with foreign money.

The caves have turned into luxury hotels – but Cappadocia remains poor.

A couple of years ago, the Turkish have re-discovered the wisdom of the Hittites. The vast underground cities are used as storage space again. Produce is transported from all over Anatolia into Cappadocia.

Mashalla for the Gods of the Underworld.

Hüzün: The Melancholy of Istanbul

When Orhan Pamuk, who received the Nobel Prize for Literature in 2006, remembers his childhood in Istanbul, he speaks of steamed up windows that veil the world in a mystical haze. Rather than facing his troubles and realities, he, like his fellow Istanbulites, liked to wrap himself in a softening, comforting mellowness, a melancholic, hazy state called hüzün.

The word hüzün has an Arabic root, huzn, which, according to the Koran, means the feeling of deep spiritual loss.  According to Sufi tradition, hüzün is the spiritual anguish one feels because they cannot be close enough to Allah in this world. It is therefore the absence of hüzün, which causes distress, not its presence. In Istanbul, to suffer from hüzün is an honor.


On cold winter mornings, Orhan Pamuk says, when the sun suddenly falls in the Bosphorus and that faint vapor begins to rise from the surface, the hüzün is so dense you can almost touch it, almost see it spread like a film over its people and its landscapes. Hüzün is not the melancholy of a solitary person but the black mood shared by millions of people together, of an entire city: Istanbul.

The traces of Istanbul’s glorious past are visible everywhere. The people of Istanbul carry on with their lives among these ruins – in a city so poor and confused, it can’t even dream of its former wealth, power, and culture. Hüzün rises out of the pain they feel for everything that has been lost, yet it gives their resignation an air of dignity.

For Hüzün is not the outcome of life’s worries and losses, but their principal cause. It’s not paralyzing, but it gives poetic license to be paralyzed. Defeat and poverty are not a historical end point, but a honorable beginning, fixed long ago before they were born.

Istanbul: Lesson in Sufism

He serves tea. As he balances the tray with the bulbous tea glasses, he spills the tea. His left leg is shorter, arched like a sickle, so when he walks he sways like a boat on choppy sea. I notice his crooked left leg only now. His grey suit is a few sizes too big, crumpled, and wrinkles around his ankles. It looks even older than himself. Threadbare at the elbows and knees, it shrouds his body rather than dresses it. It blurs the details of his physique. As he sets the tray on the table in front of me, I smell tobacco and terpentine, and the dusty scent of old age. His hair is grey, his face wrinkled, his moustache white. But his lopsided smile is boyish, his blue eyes are fresh, sparkling almost. I cannot remember how to say “Thank you” in Turkish. So I bow and mumble “Moteshakkaram”.  I speak a little Persian and hope that people in Istanbul, or at least he, Avni, will understand me.

He takes a seat next to me on a shaky chair. It’s a jumbled ensemble of a table and three chairs. Maybe these are valuable antiques, were they restored. But they are splintered and skew like Avni’s leg, and spotted with colors from his atelier, his painter’s workshop in steep, cobbled Siraselviler Street. The sun is baking the city, but here, in front of Avni’s open workshop door, it’s shady and cool. A soft breeze tousles his hair as I feel strands of my hair lift off my head and dance in the air.

I gaze through the open door inside at the painting I want to buy. It’s just a tiny canvas, hardly bigger than a the tray he had carried the tea with, suspended high up on the wall. It is dwarfed by the big frames hanging next to it, or leaning against the wall below. The little painting could be just a coral white stain on an ocean-blue backdrop. Or it could be the shape of a dancing Dervish.

Mavlana. “ Avni says.

Mavlana!” I repeat and put my hand on my chest. Mavlana, the whirling Sufi poet. “I love.” Avni must have understood the word “love”, for he nods his head enthusiastically and starts reciting. I don’t understand Turkish, but it must be a poem by Rumi, the Master, Mavlana, as the Turkish call him.

It’s a rhythmic singsong that reflects the mountainous streets of Istanbul, this dizzying web of narrow lanes, uphill, downhill, jammed with cars and buses, crowded with bearded men, high heeled women, and children, with cats and dogs, and filled with laughter and calls for prayer, and with the scents of cumin, of Shisha, and of cat piss. I do not understand the words as Avni proclaims the poem, lifting his arms as if dancing in trance, as if painting on an imaginary canvas, but my heart is filled with peace, enriched. I don’t understand the words, but I understand Avni.  And as I look into his wild blue eyes, strangely, I know he understands me.